Pensamento Judaico sobre Amós 4:12

Even though gentiles are commanded to observe the seven Noachide laws, one of which is the establishment of a system of social legislation, they are at best to be treated as amateurs when it comes to their fitness to administer Jewish law, even if they are familiar with it. In view of all this, we can understand the verse in Proverbs 21,3, "he who has carried out righteousness and justice is dearer to G-d than a sacrificial offering." A wealthy man once had to go on a journey, and did not want to leave behind his assets for fear that something could happen to them during his absence. He converted all his assets into diamonds, which he carried with him on his journey. When accosted by robbers who wanted to know the value of the diamonds, he disclaimed knowledge of their true value, saying they were merely glass baubles, worth pennies. The robbers decided not to kill the man for the sake of these worthless baubles. Later, when the same traveller displayed his merchandise at a fair in the city, the traveller, of course, demanded the real worth of these diamonds from any prospective purchaser. When the robbers found out, they said to the traveller "why did you tell us that they were practically worthless?" The traveller explained that when he had found himself on the threshold of death, his diamonds did indeed not represent any value to him. Now, however, when he was in different circumstances, these same diamonds had once more become very valuable to him. Thus it is with the reward for the mitzvot performed in this world. Their reward value is very shortlived. But in the world to come, the real worth of the reward will become evident. The ordinary Jew may find himself in circumstances when he feels justified to describe his jewels as mere baubles. David, on the other hand, could state that he had never treated "the judgments" as worth less than their true value. He said that even at times when it seemed pointless and unrewarding, and he found himself in great distress, "I carried out the justice and righteousness." Therefore, G-d tells us not to look upon the judgments as something trifling, not deserving our best efforts.

Likewise for one who prays, while his heart and mind are devoid of the matter of prayer, G-d will not accept the prayer of his limbs and tongue. You can see from what we say at the end of our prayers "May the words of my mouth and the thoughts of my heart be acceptable to You O G-d..." And when a man (is distracted and) thinks of any matter in the world, whether it is permitted or forbidden, and afterwards he finishes his prayer and says "imrei fi vehegyon libi lefanecha" (may the words of my mouth and the thoughts of my heart find favor before You), is this not a great disgrace, that he claims to have spoken to his G-d with his heart and mind while his heart was not with him, and afterwards he asks G-d to accept it and favor it from him? He is similar to one of whom it was said "as a nation that pretends to show righteousness..." (Yeshaya 58:2), and our sages said: "a person should estimate himself - if he thinks he is capable of having intent in heart, he should pray, otherwise, he should not pray" (Berachos 30b). And Rebbi Eliezer said when he was about to die, among the things he commanded his disciples - "when you are praying, know before Whom you are praying" (Berachos 28b). And the verse says: "prepare yourselves to greet your G-d, O Israel" (Amos 4:12), and our sages said: "When you pray do not make your prayer a form of routine but a plea for mercy and supplications" (Avos 2:18), and "When my soul grew faint upon me, I remembered the L-ord: and my prayer came to You to Your Holy Temple" (Yona 2:8), and "Let us lift up our heart with our hands unto G-d in the heavens" (Eicha 3:41).